- 0.1Majjhima Nikāya 38Middle Discourses 38
0.2MahātaṇhāsaṅkhayasuttaThe Longer Discourse on the Ending of Craving
1.1PTS 1.257Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now at that time a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:12.2“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”2
3.1Assosuṁ kho sambahulā bhikkhū:Several mendicants heard this rumour.3.2“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:3.3‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti.3.4Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ:They went up to Sāti and said to him,3.5“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Reverend Sāti, that you have such a harmful misconception:3.6‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
3.7“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
3.8Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,3.9“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.3.10Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”3
3.11Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.3.12“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
4.1Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.4.2“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:4.3‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.4.4Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:4.5‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.4.6Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha:4.7‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:4.8“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti?4.9Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:4.10‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.4.11Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:4.12‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.4.13Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.4.14Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati:4.15‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.4.16Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
5.1PTS 1.258Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:So the Buddha addressed one of the monks,5.2“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi:“Please, monk, in my name tell the mendicant Sāti that5.3‘satthā taṁ, āvuso sāti, āmantetī’”ti.the Teacher summons him.”
5.4“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:“Yes, sir,” that monk replied. He went to Sāti and said to him,5.5“satthā taṁ, āvuso sāti, āmantetī”ti.“Reverend Sāti, the Teacher summons you.”
5.6“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca:“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,5.7“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Sāti, that you have such a harmful misconception:5.8‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
5.9“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
5.10“Katamaṁ taṁ, sāti, viññāṇan”ti?“Sāti, what is that consciousness?”
5.11“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”4
5.12“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?“Futile man, who on earth have you ever known me to teach in that way?5.13Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?5.14Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.5.15Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.This will be for your lasting harm and suffering.”
6.1PTS 1.259Atha kho bhagavā bhikkhū āmantesi:Then the Buddha said to the mendicants,6.2“Taṁ kiṁ maññatha, bhikkhave,“What do you think, mendicants?6.3api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”5
6.4“Kiñhi siyā, bhante?“How could that be, sir?6.5No hetaṁ, bhante”ti.No, sir.”6.6Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
6.7Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:Knowing this, the Buddha said,6.8“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.“Futile man, you will be known by your own harmful misconception.6.9Idhāhaṁ bhikkhū paṭipucchissāmī”ti.I’ll question the mendicants about this.”
7.1Atha kho bhagavā bhikkhū āmantesi:Then the Buddha said to the mendicants,7.2“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”
7.3“No hetaṁ, bhante.“No, sir.7.4Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.For in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”
7.5“Sādhu sādhu, bhikkhave.“Good, good, mendicants!7.6Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.It’s good that you understand my teaching like this.7.7Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.For in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.7.8Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.7.9Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.This will be for his lasting harm and suffering.
8.1“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.Consciousness is reckoned according to the very same condition dependent upon which it arises.68.2Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.8.3sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.8.4ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.8.5jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.8.6kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;Consciousness that arises dependent on the body and touches is reckoned as body consciousness.8.7manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.
8.8PTS 1.260Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.78.9Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati;A fire that burns dependent on logs is reckoned as a log fire.8.10sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati;A fire that burns dependent on twigs is reckoned as a twig fire.8.11tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati;A fire that burns dependent on grass is reckoned as a grass fire.8.12gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.8.13thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;A fire that burns dependent on husks is reckoned as a husk fire.8.14saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.A fire that burns dependent on rubbish is reckoned as a rubbish fire.
8.15Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …8.16Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;8.17sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati,8.18ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati,8.19jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.8.20Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.8.21Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
9.1Bhūtamidanti, bhikkhave, passathā”ti?Mendicants, do you see that this has come to be?”8
9.2“Evaṁ, bhante”.“Yes, sir.”
9.3“Tadāhārasambhavanti, bhikkhave, passathā”ti?“Do you see that it came to be with that as fuel?”
9.4“Evaṁ, bhante”.“Yes, sir.”
9.5“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?“Do you see that when that fuel ceases, what has come to be is liable to cease?”
9.6“Evaṁ, bhante”.“Yes, sir.”
10.1“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?“Does doubt arise when you’re uncertain whether or not this has come to be?”
10.2“Evaṁ, bhante”.“Yes, sir.”
10.3“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”
10.4“Evaṁ, bhante”.“Yes, sir.”
10.5“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”
10.6“Evaṁ, bhante”.“Yes, sir.”
11.1“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?“Is doubt given up in someone who truly sees with right understanding that this has come to be?”9
11.2“Evaṁ, bhante”.“Yes, sir.”
11.3“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”
11.4“Evaṁ, bhante”.“Yes, sir.”
11.5“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”
11.6“Evaṁ, bhante”.“Yes, sir.”
12.1“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?“Are you free of doubt as to whether this has come to be?”
12.2“Evaṁ, bhante”.“Yes, sir.”
12.3“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?“Are you free of doubt as to whether this has come to be with that as fuel?”
12.4“Evaṁ, bhante”.“Yes, sir.”
12.5“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”
12.6“Evaṁ, bhante”.“Yes, sir.”
13.1“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?“Have you truly seen clearly with right understanding that this has come to be?”
13.2“Evaṁ, bhante”.“Yes, sir.”
13.3“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”
13.4“Evaṁ, bhante”.“Yes, sir.”
13.5“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”
13.6“Evaṁ, bhante”.“Yes, sir.”
14.1“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”10
14.2“No hetaṁ, bhante”.“No, sir.”
14.3PTS 1.261“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”
14.4“Evaṁ, bhante”.“Yes, sir.”
15.1“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.15.2Katame cattāro?What four?15.3Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.11
16.1Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?What is the source, origin, birthplace, and inception of these four fuels?1216.2Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.Craving.
16.3Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?And what is the source of craving?16.4Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.Feeling.
16.5Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?And what is the source of feeling?16.6Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.Contact.
16.7Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?And what is the source of contact?16.8Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.The six sense fields.
16.9Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?And what is the source of the six sense fields?16.10Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.Name and form.
16.11Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?And what is the source of name and form?16.12Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.Consciousness.
16.13Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?And what is the source of consciousness?16.14Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.Choices.
16.15Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?And what is the source of choices?16.16Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.Ignorance.
17.1Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,So, ignorance is a requirement for choices.1317.2saṅkhārapaccayā viññāṇaṁ,Choices are a requirement for consciousness.1417.3viññāṇapaccayā nāmarūpaṁ,Consciousness is a requirement for name and form.1517.4nāmarūpapaccayā saḷāyatanaṁ,Name and form are requirements for the six sense fields.1617.5saḷāyatanapaccayā phasso,The six sense fields are requirements for contact.1717.6phassapaccayā vedanā,Contact is a requirement for feeling.1817.7vedanāpaccayā taṇhā,Feeling is a requirement for craving.1917.8taṇhāpaccayā upādānaṁ,Craving is a requirement for grasping.2017.9upādānapaccayā bhavo,Grasping is a requirement for continued existence.2117.10bhavapaccayā jāti,Continued existence is a requirement for rebirth.2217.11jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.2317.12Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.
18.1Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ;‘Rebirth is a requirement for old age and death.’ That’s what I said.2418.2jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?Is that how you see this or not?”
18.3“Jātipaccayā, bhante, jarāmaraṇaṁ;18.4evaṁ no ettha hoti—“That’s how we see it.”18.5jātipaccayā jarāmaraṇan”ti.
18.6PTS 1.262“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ;“‘Continued existence is a requirement for rebirth.’ …18.7bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?18.8“Bhavapaccayā, bhante, jāti;18.9evaṁ no ettha hoti—18.10bhavapaccayā jātī”ti.
18.11“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;18.12upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?18.13“Upādānapaccayā, bhante, bhavo;18.14evaṁ no ettha hoti—18.15upādānapaccayā bhavo”ti.
18.16“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?18.17“Taṇhāpaccayā, bhante, upādānaṁ;18.18evaṁ no ettha hoti—18.19taṇhāpaccayā upādānan”ti.
18.20“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;18.21vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?18.22“Vedanāpaccayā, bhante, taṇhā;18.23evaṁ no ettha hoti—18.24vedanāpaccayā taṇhā”ti.
18.25“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ;18.26phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?18.27“Phassapaccayā, bhante, vedanā;18.28evaṁ no ettha hoti—18.29phassapaccayā vedanā”ti.
18.30“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ;18.31saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti?18.32“Saḷāyatanapaccayā, bhante, phasso;18.33evaṁ no ettha hoti—18.34saḷāyatanapaccayā phasso”ti.
18.35“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ;18.36nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti?18.37“Nāmarūpapaccayā, bhante, saḷāyatanaṁ;18.38evaṁ no ettha hoti—18.39nāmarūpapaccayā saḷāyatanan”ti.
18.40“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ;18.41viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti?18.42“Viññāṇapaccayā, bhante, nāmarūpaṁ;18.43evaṁ no ettha hoti—18.44viññāṇapaccayā nāmarūpan”ti.
18.45“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;18.46saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?18.47“Saṅkhārapaccayā, bhante, viññāṇaṁ;18.48evaṁ no ettha hoti—18.49saṅkhārapaccayā viññāṇan”ti.
18.50“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ;‘Ignorance is a requirement for choices.’ That’s what I said.18.51avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?Is that how you see this or not?”
18.52“Avijjāpaccayā, bhante, saṅkhārā;18.53evaṁ no ettha hoti—“That’s how we see it.”18.54avijjāpaccayā saṅkhārā”ti.
19.1PTS 1.263“Sādhu, bhikkhave.“Good, mendicants!19.2Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So both you and I say this.19.3imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—When this exists, this comes to be; due to the arising of this, this arises. That is:2519.4avijjāpaccayā saṅkhārā,Ignorance is a requirement for choices.19.5saṅkhārapaccayā viññāṇaṁ,Choices are a requirement for consciousness.19.6viññāṇapaccayā nāmarūpaṁ,Consciousness is a requirement for name and form.19.7nāmarūpapaccayā saḷāyatanaṁ,Name and form are requirements for the six sense fields.19.8saḷāyatanapaccayā phasso,The six sense fields are requirements for contact.19.9phassapaccayā vedanā,Contact is a requirement for feeling.19.10vedanāpaccayā taṇhā,Feeling is a requirement for craving.19.11taṇhāpaccayā upādānaṁ,Craving is a requirement for grasping.19.12upādānapaccayā bhavo,Grasping is a requirement for continued existence.19.13bhavapaccayā jāti,Continued existence is a requirement for rebirth.19.14jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.19.15Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.
20.1Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,When ignorance fades away and ceases with no residue left behind, choices cease.20.2saṅkhāranirodhā viññāṇanirodho,When choices cease, consciousness ceases.20.3viññāṇanirodhā nāmarūpanirodho,When consciousness ceases, name and form cease.20.4nāmarūpanirodhā saḷāyatananirodho,When name and form cease, the six sense fields cease.20.5saḷāyatananirodhā phassanirodho,When the six sense fields cease, contact ceases.20.6phassanirodhā vedanānirodho,When contact ceases, feeling ceases.20.7vedanānirodhā taṇhānirodho,When feeling ceases, craving ceases.20.8taṇhānirodhā upādānanirodho,When craving ceases, grasping ceases.20.9upādānanirodhā bhavanirodho,When grasping ceases, continued existence ceases.20.10bhavanirodhā jātinirodho,When continued existence ceases, rebirth ceases.20.11jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.20.12Evametassa kevalassa dukkhakkhandhassa nirodho hoti.That is how this entire mass of suffering ceases.
21.1Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ;‘When rebirth ceases, old age and death cease.’ That’s what I said.21.2jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?Is that how you see this or not?”
21.3“Jātinirodhā, bhante, jarāmaraṇanirodho;21.4evaṁ no ettha hoti—“That’s how we see it.”21.5jātinirodhā jarāmaraṇanirodho”ti.
21.6“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ;“‘When continued existence ceases, rebirth ceases.’ …21.7bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti?21.8“Bhavanirodhā, bhante, jātinirodho;21.9evaṁ no ettha hoti—21.10bhavanirodhā jātinirodho”ti.
21.11“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;21.12upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?21.13“Upādānanirodhā, bhante, bhavanirodho;21.14evaṁ no ettha hoti—21.15upādānanirodhā bhavanirodho”ti.
21.16“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;21.17taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?21.18“Taṇhānirodhā, bhante, upādānanirodho;21.19evaṁ no ettha hoti—21.20taṇhānirodhā upādānanirodho”ti.
21.21“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;21.22vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?21.23“Vedanānirodhā, bhante, taṇhānirodho;21.24evaṁ no ettha hoti—21.25vedanānirodhā taṇhānirodho”ti.
21.26PTS 1.264“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;21.27phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?21.28“Phassanirodhā, bhante, vedanānirodho;21.29evaṁ no ettha hoti—21.30phassanirodhā vedanānirodho”ti.
21.31“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;21.32saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti?21.33Saḷāyatananirodhā, bhante, phassanirodho;21.34evaṁ no ettha hoti—21.35saḷāyatananirodhā phassanirodho”ti.
21.36“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;21.37nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?21.38“Nāmarūpanirodhā, bhante, saḷāyatananirodho;21.39evaṁ no ettha hoti—21.40nāmarūpanirodhā saḷāyatananirodho”ti.21.41“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;21.42viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.43“Viññāṇanirodhā, bhante, nāmarūpanirodho;21.44evaṁ no ettha hoti—21.45viññāṇanirodhā nāmarūpanirodho”ti.21.46“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;21.47saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?21.48“Saṅkhāranirodhā, bhante, viññāṇanirodho;21.49evaṁ no ettha hoti—21.50saṅkhāranirodhā viññāṇanirodho”ti.
21.51“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;‘When ignorance ceases, choices cease.’ That’s what I said.21.52avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?Is that how you see this or not?”
21.53“Avijjānirodhā, bhante, saṅkhāranirodho;21.54evaṁ no ettha hoti—“That’s how we see it.”21.55avijjānirodhā saṅkhāranirodho”ti.
22.1“Sādhu, bhikkhave.“Good, mendicants!22.2Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So both you and I say this.22.3imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:22.4avijjānirodhā saṅkhāranirodho,When ignorance ceases, choices cease.22.5saṅkhāranirodhā viññāṇanirodho,When choices cease, consciousness ceases.22.6viññāṇanirodhā nāmarūpanirodho,When consciousness ceases, name and form cease.22.7nāmarūpanirodhā saḷāyatananirodho,When name and form cease, the six sense fields cease.22.8saḷāyatananirodhā phassanirodho,When the six sense fields cease, contact ceases.22.9phassanirodhā vedanānirodho,When contact ceases, feeling ceases.22.10vedanānirodhā taṇhānirodho,When feeling ceases, craving ceases.22.11taṇhānirodhā upādānanirodho,When craving ceases, grasping ceases.22.12upādānanirodhā bhavanirodho,When grasping ceases, continued existence ceases.22.13bhavanirodhā jātinirodho,When continued existence ceases, rebirth ceases.22.14jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.22.15Evametassa kevalassa dukkhakkhandhassa nirodho hoti.That is how this entire mass of suffering ceases.
23.1PTS 1.265Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:Knowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking,2623.2‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”27
23.3“No hetaṁ, bhante”.“No, sir.”
23.4“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—“Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking,2823.5bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
23.6“No hetaṁ, bhante”.“No, sir.”
24.1“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking,24.2ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”29
24.3“No hetaṁ, bhante”.“No, sir.”
24.4“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing and seeing in this way, would you say,24.5satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?‘Our teacher is respected. We speak like this out of esteem for our teacher’?”30
24.6“No hetaṁ, bhante”.“No, sir.”
24.7“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing and seeing in this way, would you say,24.8samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?‘Our ascetic says this. We speak like this because it is what he says’?”31
24.9“No hetaṁ, bhante”.“No, sir.”
24.10“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?“Knowing and seeing in this way, would you dedicate yourself to another teacher?”
24.11“No hetaṁ, bhante”.“No, sir.”
24.12“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?”32
24.13“No hetaṁ, bhante”.“No, sir.”
24.14“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.“Aren’t you speaking only of what you have known and seen and realized for yourselves?”
24.15“Evaṁ, bhante”.“Yes, sir.”
25.1“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.“Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.25.2Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—For when I said that this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,25.3iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.this is what I was referring to.
26.1PTS 1.266Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.Mendicants, when three things come together an embryo is conceived.3326.2Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the virile spirit is not ready, the embryo is not conceived.3426.3Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the virile spirit is not ready, the embryo is not conceived.26.4Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready—an embryo is conceived.
27.1Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ.The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.3527.2Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ.When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.27.3Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti.When the infant is born she nourishes it with her own blood.27.4Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.For mother’s milk is regarded as blood in the training of the Noble One.36
28.1Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāyaThat boy grows up and his faculties mature.3728.2yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.38
29.1Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāyaThat boy grows up and his faculties mature further.29.2pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.29.3cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.39
29.4sotaviññeyyehi saddehi …Sounds known by the ear …
29.5ghānaviññeyyehi gandhehi …Smells known by the nose …
29.6jivhāviññeyyehi rasehi …Tastes known by the tongue …
29.7kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
30.1PTS 1.267So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.4030.2Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
30.3So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.30.4Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.This gives rise to relishing.30.5Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.4130.6Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.
30.7Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …
30.8ghānena gandhaṁ ghāyitvā …pe…When they smell an odor with their nose …
30.9jivhāya rasaṁ sāyitvā …pe…When they taste a flavor with their tongue …
30.10kāyena phoṭṭhabbaṁ phusitvā …pe…When they feel a touch with their body …
30.11manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.30.12Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
30.13So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.30.14Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.This gives rise to relishing.30.15Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.30.16Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.
31.1Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.4231.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.31.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.31.4kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.He reveals an entirely full and pure spiritual life.
32.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.32.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.They gain faith in the Realized One32.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflect:32.4‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.‘Life at home is cramped and dirty, life gone forth is wide open.32.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.32.6Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti.Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’32.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
33.1So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
33.2PTS 1.268Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
33.3Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
33.4Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
33.5Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
33.6Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.
33.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
33.8So bījagāmabhūtagāmasamārambhā paṭivirato hoti,They refrain from injuring plants and seeds.33.9ekabhattiko hoti rattūparato, virato vikālabhojanā.They eat in one part of the day, abstaining from eating at night and food at the wrong time.33.10Naccagītavāditavisūkadassanā paṭivirato hoti,They refrain from seeing shows of dancing, singing, and music.33.11mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.33.12uccāsayanamahāsayanā paṭivirato hoti,They refrain from high and luxurious beds.33.13jātarūparajatapaṭiggahaṇā paṭivirato hoti,They refrain from receiving gold and currency,33.14āmakadhaññapaṭiggahaṇā paṭivirato hoti,raw grains,33.15āmakamaṁsapaṭiggahaṇā paṭivirato hoti,raw meat,33.16itthikumārikapaṭiggahaṇā paṭivirato hoti,women and girls,33.17dāsidāsapaṭiggahaṇā paṭivirato hoti,male and female bondservants,33.18ajeḷakapaṭiggahaṇā paṭivirato hoti,goats and sheep,33.19kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,chickens and pigs,33.20hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,elephants, cows, horses, and mares,33.21khettavatthupaṭiggahaṇā paṭivirato hoti,and fields and land.33.22dūteyyapahiṇagamanānuyogā paṭivirato hoti,They refrain from running errands and messages;33.23kayavikkayā paṭivirato hoti,buying and selling;33.24tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,falsifying weights, metals, or measures;33.25ukkoṭanavañcananikatisāciyogā paṭivirato hoti,bribery, fraud, cheating, and duplicity;33.26chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.mutilation, murder, abduction, banditry, plunder, and violence.
34.1PTS 1.269So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.34.2Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;They’re like a bird: wherever it flies, wings are its only burden.34.3evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.34.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
35.1So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.When they see a sight with their eyes, they don’t get caught up in the features and details.35.2Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
35.3Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …
35.4ghānena gandhaṁ ghāyitvā …pe…When they smell an odor with their nose …
35.5jivhāya rasaṁ sāyitvā …pe…When they taste a flavor with their tongue …
35.6kāyena phoṭṭhabbaṁ phusitvā …pe…When they feel a touch with their body …
35.7manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.When they know an idea with their mind, they don’t get caught up in the features and details.35.8Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.35.9So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
36.1So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
37.1So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,37.2vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
38.1So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.38.2So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.38.3byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.38.4thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.38.5uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.38.6vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
39.1PTS 1.270So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,They give up these five hindrances, corruptions of the heart that weaken wisdom.39.2vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.39.3Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …39.4tatiyaṁ jhānaṁ …pe…third absorption …39.5catutthaṁ jhānaṁ upasampajja viharati.fourth absorption.
40.1PTS 1.271So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.4340.2Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
40.3So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.40.4Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.As a result, relishing of feelings ceases.40.5Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.40.6Evametassa kevalassa dukkhakkhandhassa nirodho hoti.That is how this entire mass of suffering ceases.
41.1Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …
41.2ghānena gandhaṁ ghāyitvā …pe…When they smell an odor with their nose …
41.3jivhāya rasaṁ sāyitvā …pe…When they taste a flavor with their tongue …
41.4kāyena phoṭṭhabbaṁ phusitvā …pe…When they feel a touch with their body …
41.5manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.41.6tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
41.7So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.41.8Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.As a result, relishing of feelings ceases.41.9Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.41.10Evametassa kevalassa dukkhakkhandhassa nirodho hoti.That is how this entire mass of suffering ceases.
41.11Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.Mendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”44
41.12Idamavoca bhagavā.That is what the Buddha said.41.13Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.
41.14Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.